@inbook {2111,
	title = {Film, television, and new media studies},
	booktitle = {The Routledge Handbook of Contemporary Jewish Cultures},
	year = {2014},
	publisher = {Routledge},
	organization = {Routledge},
	edition = {1},
	chapter = {8},
	address = {London},
	abstract = {Screen sources, such as film, television, and new media, are valuable resources for studying both the Jewish past and the present. This is, in part, because of their reliance on visual stereotypes to communicate information quickly and easily. Stereotypes are regularly repeated, simplistic, easily understood, and (often) inaccurate categorizations of a social group (Abrams et al. 2010: 365). Stereotypes in general, and Jewish ones in particular, fulfill many functions and much has been written about this especially in terms of how they perform cultural work in demonizing minority groups from the outside, and perpetuating group solidarity and continuity from the inside. Since stereotypes do not stay static and because screen media tend to rely on them, they

allow us to map and track wider changes in the society from which those texts originate. They {\textquotedblleft}change because the cultural patterns on which they are based are becoming anachronistic{\textquotedblright} (Antler 1998: 256). Likewise, screen stereotypes of Jews, existing almost as long as the media themselves, have evolved, and a diachronic study of screen media allows us to map the metamorphosis of the Jew/ess and what this tells us about the societies in which they live at any given point in time. For these reasons, then, the study of Jewish film, television, and new media is a highly pro-

ductive field with its own specific histories, identities, agents, productions, production contexts, industries, and festivals.},
	keywords = {film, New Media, Television},
	issn = {978-0415473781},
	url = {https://www.taylorfrancis.com/books/e/9781135048556},
	author = {Abrams, N}
}
@article {2763,
	title = {Facebook as a virtual mosque: the online protest against Innocence of Muslims},
	journal = {Culture and Religion},
	year = {2016},
	abstract = {When the short anti-Islam film the Innocence of Muslims was first posted on YouTube in English, no tangible reactions were seen in the Arab world. However, when the same producer dubbed it into Arabic and posted it on YouTube, street protests started around some parts of the Arab world. The study reported here examines a popular Facebook page identified as The global campaign to counter the hurtful film against the Prophet Muhammed that was created to protest against the Innocence of Muslims film. This study investigated all 6949 Facebook updates and comments that were available on this page by 15 October 2012 and found that a clear majority of posts were Pro-Islamic focusing on prayers for Muhammed and supplications to defend him. This study advances our theoretical understanding of the connection between online and offline religion by providing empirical evidence in relation to this controversial incident.},
	url = {https://www.tandfonline.com/doi/full/10.1080/14755610.2016.1159591},
	author = {Al-Rawi, Ahmed}
}
@article {895,
	title = {From Monthly Bulletins to eLaestadianism? Exploring Attitudes and Use of Internet within the Laestadian Movement},
	journal = {Temenos},
	volume = {48},
	year = {2012},
	abstract = {The different groups within the Laestadian movement have devel- oped different strategies when it comes to internet and production of texts. Regarding internet and official websites, there is ambivalence towards the opportunities which this technology and new media offer. Among the approximately twenty different Laestadian groups which exist in the Nordic countries and America, there are only nine official websites in 2012. The article provides an overview over these websites, contents and strategies. Websites are discussed in reference to a well-established tradition of monthly bulletins within the Laesta- dian tradition. The term netnography is used to describe the research on religion and internet, and research ethics are also discussed as a part of doing research on religion and internet.},
	keywords = {eLaestadianism, internet research, Laestadian movement, netnography, research ethics},
	url = {http://ojs.tsv.fi/index.php/temenos/article/view/7511},
	author = {Bengt-Ove Andreassen}
}
@book {2549,
	title = {{\textquotedblleft}From Digital to Analog: Kaomoji on the Votive Tablets of an Anime Pilgrimage{\textquotedblright}},
	series = {Emoticons, Kaomoji and Emoji: The Transformation of Communication in the Digital Age},
	year = {2020},
	pages = {227-246},
	publisher = {Routledge},
	organization = {Routledge},
	chapter = {12},
	address = {London/New York},
	abstract = {incorporate real-life scenery into background imagery. Fans intent on making a connection with their favorite anime characters often decide to visit the places pictured in the anime. They commonly refer to this activity as a {\textquotedblleft}sacred-site pilgrimage{\textquotedblright} (seichi junrei). Over the course of several years beginning in 2007, I have researched the pilgrimage related to the anime production entitled Higurashi no naku koro ni (overseas release name: {\textquotedblleft}When they cry{\textquotedblright}). In particular, I have documented how fans illustrate prayer tablets (ema) with anime characters that they then display at a Shinto shrine as part of their pilgrimage. 
On the tablets many fans write prayers and messages, sharing their thoughts and feelings about the anime characters, the pilgrimage, the fan community, and life in general. Interestingly though, the fans, who are mostly in their teens and early twenties, inject emoticons, specifically kaomoji, into the text of their prayers and messages. Of course, this is reflective of their generation{\textquoteright}s fluency in terms of digital communication, but looking closely we can also observe that fans use kaomoji in creative and artistic ways. In fact, fans have created new expressions with kaomoji based on the speech of Higurashi no naku koro ni characters and have even adapted kaomoji into the character illustrations. In this paper, I will examine the use of emoticons on prayer tablets, taking note of changes over time, in order to evaluate the significance of this digital to analog transference.
},
	issn = {978-1-138-58926-1},
	author = {Dale K. Andrews}
}
@book {253,
	title = {Friending: Real relationships in a virtual world},
	year = {2011},
	publisher = {InterVarsity Press},
	organization = {InterVarsity Press},
	address = {Downer Gove, IL},
	abstract = {The notion of friendship is under broad review. A highly mobile and increasingly busy society--rootless, some might argue--means that most of our relationships can{\textquoteright}t depend solely on face-to-face contact to flourish. The increasing prominence of the virtual landscape--where the language of friendship has been co-opted to describe relationships ranging from intimate to meaningless--requires that we become fluent in ever-expanding relational technologies. It{\textquoteright}s never been easy to be a friend, but it seems to be getting tougher by the nanosecond.In Friending, Lynne Baab collects the insights, hopes and regrets of people from across the spectrum of age and life circumstance and syncs them with the wisdom of the Bible. Using Colossians 3 and 1 Corinthians 13 as touchpoints, Lynne shows us how we can celebrate and strengthen our relational ties while continuing to practice the timeless discipline of friending in our time.},
	keywords = {Facebook, Friending, relationships, Virtual},
	url = {http://books.google.com/books?id=GMgoD2xrM5EC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Baab, Lynn}
}
@article {304,
	title = {From {\textquoteright}Televangelist{\textquoteright} to {\textquoteright}Intervangelist{\textquoteright}: The Emergence of the Streaming Video Preacher},
	journal = {Journal of Religion and Popular Culture},
	volume = {23},
	year = {2011},
	pages = {101-117},
	abstract = {The present study begins by recovering the origins of the terms "televangelism" and "televangelist." "Televangelism" first appeared in 1958 as the title of a proselytization project of the Southern Baptist Convention that combined dramatic television programs with efforts to engage viewers in person. "Televangelist" was introduced in 1975 to describe an emerging type of American television preacher, the most successful of whom built powerful parachurch organizations. The neologism "intervangelist" is then presented to label contemporary video preachers broadcasting online. A content analysis of video platforms on the site Streaming Faith reveals a group of intervangelists who head established or aspiring megachurches. It is demonstrated that the information and opportunities for interaction surrounding the videos of these intervangelists provide their ministries with tools for gaining the attention and donations of viewers, as well as resources for attracting physical attendees to their churches. },
	keywords = {Christianity, Evangelicalism, internet, Streaming Video, Televangelism},
	url = {http://utpjournals.metapress.com/content/10v704n674gjn622/},
	author = {Bekkering, Denis J.}
}
@article {2674,
	title = {Framing the human-technology relationship: How Religious Digital Creatives engage posthuman narratives},
	journal = {Social Compass},
	year = {2016},
	abstract = {This article highlights the fact that careful study of common posthuman outlooks, as described by Roden (2015), reveals three unique narratives concerning how posthumanists view the nature of humanity and emerging technologies. It is argued that these narratives point to unique frames that present distinct understandings of the human-technology relationship, frames described as the technology-cultured, enhanced-human, and human-technology hybrid frames. It is further posited these frames correlate and help map a range of ways people discuss and critique the impact of digital culture on humanity within broader society. This article shows how these frames are similarly at work in the language used by Religious Digital Creatives within Western Christianity to justify their engagement with digital technology for religious purposes. Thus, this article suggests careful analysis of ideological discussions within posthumanism can help us to unpack the common assumptions held and articulated about the human-technology relationship by members within religious communities.},
	url = {https://journals.sagepub.com/doi/abs/10.1177/0037768616652328?journalCode=scpa},
	author = {Campbell, Heidi}
}
@article {2043,
	title = {Framing the Human-Technology Relationship: How Religious Digital Creatives Enact Posthuman Discourses},
	journal = {Social Compass},
	volume = {63},
	year = {2016},
	pages = {302-318},
	abstract = {This article highlights the fact that careful study of common posthuman outlooks, as described by Roden (2015), reveals three unique narratives concerning how posthumanists view the nature of humanity and emerging technologies. It is argued that these narratives point to unique frames that present distinct understandings of the human-technology relationship, frames described as the technology-cultured, enhanced-human, and human-technology hybrid frames. It is further posited these frames correlate and help map a range of ways people discuss and critique the impact of digital culture on humanity within broader society. This article shows how these frames are similarly at work in the language used by Religious Digital Creatives within Western Christianity to justify their engagement with digital technology for religious purposes. Thus, this article suggests careful analysis of ideological discussions within posthumanism can help us to unpack the common assumptions held and articulated about the human-technology relationship by members within religious communities.},
	keywords = {Digital Creatives, religion, technology},
	url = {http://journals.sagepub.com/doi/abs/10.1177/0037768616652328},
	author = {Campbell, H}
}
@article {127,
	title = {Finding God on the Web},
	volume = {149},
	year = {1996},
	pages = {52-59},
	keywords = {God, internet},
	url = {http://www.time.com/time/magazine/article/0,9171,985700,00.html},
	author = {Chama, Joshua. R. C.}
}
@article {58,
	title = {Faith Tweets: Ambient Religious Communication and Microblogging Rituals},
	journal = {Journal of Media and Culture},
	volume = {13},
	year = {2010},
	month = {May 2010},
	abstract = {The notion of ambient strikes a particularly resonant chord for religious communication: many faith traditions advocate the practice of sacred mindfulness, and a consistent piety in light of holy devotion to an omnipresent and omniscient Divine being. This paper examines how faith believers appropriate the emergent microblogging practices to create an encompassing cultural surround to include microblogging rituals which promote regular, heightened prayer awareness. Faith tweets help constitute epiphany and a persistent sense of sacred connected presence, which in turn rouses an identification of a higher moral purpose and solidarity with other local and global believers. Amidst ongoing tensions about microblogging, religious organisations and their leadership have also begun to incorporate Twitter into their communication practices and outreach, to encourage the extension of presence beyond the church walls.},
	keywords = {ambient, Blogging, Communication, religion, Twitter},
	url = {http://journal.media-culture.org.au/index.php/mcjournal/article/viewArticle/223},
	author = {Pauline Hope Cheong}
}
@book {406,
	title = {From Angels to Aliens: Teenagers, the Media and the Supernatural},
	year = {2003},
	publisher = {Oxford University Press},
	organization = {Oxford University Press},
	address = {Oxford},
	abstract = {Harry Potter, Buffy the Vampire Slayer, and the Left Behind series are but the latest manifestations of American teenagers{\textquoteright} longstanding fascination with the supernatural and the paranormal. In this groundbreaking book, Lynn Schofield Clark explores the implications of this fascination for contemporary religious and spiritual practices. Relying on stories gleaned from more than 250 in-depth interviews with teens and their families, Clark seeks to discover what today{\textquoteright}s teens really believe and why. She finds that as adherence to formal religious bodies declines, interest in alternative spiritualities as well as belief in "superstition" grow accordingly. Ironically, she argues, fundamentalist Christian alarmism about the forces of evil has also fed belief in a wider array of supernatural entities. Resisting the claim that the media "brainwash" teens, Clark argues that today{\textquoteright}s popular stories of demons, hell, and the afterlife actually have their roots in the U.S.{\textquoteright}s religious heritage. She considers why some young people are nervous about supernatural stories in the media, while others comfortably and often unselfconsciously blur the boundaries between those stories of the realm beyond that belong to traditional religion and those offered by the entertainment media. At a time of increased religious pluralism and declining participation in formal religious institutions, Clark says, we must completely reexamine what young people mean--and what they may believe--when they identify themselves as "spiritual" or "religious." Offering provocative insights into how the entertainment media shape contemporary religious ideas and practices, From Angels to Aliens paints a surprising--and perhaps alarming--portrait of the spiritual state of America{\textquoteright}s youth.},
	keywords = {angels, media, supernatural, teenagers},
	url = {http://books.google.com/books?id=iQoQbO-D9HYC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Clark, L. S.}
}
@article {2175,
	title = {From Jesus to the Internet: A History of Christianity and Media},
	journal = {Christian Scholar{\textquoteright}s Review},
	volume = {46},
	year = {2016},
	pages = {102-105},
	abstract = {The title, From Jesus to the Internet, summarizes the range of his study, while the subtitle, History of Christianity and Media, describes the substance. Horsfield connects key turning points in ecclesial history with the major communication shifts of each era, from oral to written, from print through digital. While church histories may focus on the dogma being debated, Horsfield suggests that those who marshaled media most effectively usually won the ideological war. This highly readable text has implications and applications to classes in religion, theology, history, and communication. Horsfield offers a clear and succinct overview of his methodology in the introduction. He adopts a broad definition of both religion and media, approaching Christianity as "a complex and expanding mediated phenomenon, a constant creative reproduction and rhetorical reworking of Jesus to match the conditions of an ever-expanding set of constantly changing circumstances"},
	keywords = {Christianity, internet, Jesus, media},
	url = {http://go.galegroup.com/ps/anonymous?id=GALE\%7CA485538340\&sid=googleScholar\&v=2.1\&it=r\&linkaccess=abs\&issn=00172251\&p=AONE\&sw=w},
	author = {Detweiler, C}
}
@article {1264,
	title = {The Forbidden Fork, the Cell Phone Holocaust, and Other Haredi Encounters with Technology},
	journal = {Contemporary Jewry},
	volume = {29},
	year = {2009},
	chapter = {3},
	abstract = {Haredi Jews valorize tradition and explicitly reject the idea of progress
on ideological grounds. Concomitantly, they are opposed to many innovations and
are highly critical of the destructive potential of modern communication technologies
such as cell phones with Internet capability that serve as pocket-sized portals
between their insular communities and the wider world. In response to this perceived
threat, Haredi authorities have issued bans on the use of certain technologies
and have endorsed the development of acceptable alternatives, such as the so-called
kosher cell phone. And yet, many Haredim, both in the United States and Israel, are
highly sophisticated users and purveyors of these same technologies. This tension
indicates that Haredim have a much more complicated relationship to technology
and to modernity, itself, than their {\textquoteleft}{\textquoteleft}official{\textquoteright}{\textquoteright} stance would suggest.},
	keywords = {cell phone, Haredim, Hasidim, Holocaust, internet, Israel, Modernity, technology, Ultra-Orthodox Jews},
	url = {http://www.nabilechchaibi.com/resources/Deutsch.pdf},
	author = {Nathaniel Deutsch}
}
@article {134,
	title = {From the pulpit to the studio: Islam{\textquoteright}s internal battle},
	journal = {Media Development Online},
	year = {2007},
	abstract = {In February 2006, when Wafa Sultan, a Syrian-American activist in Southern California who advocates secularism in Muslim countries, defiantly told an Islamic sheikh on a widely popular Al-Jazeera news show {\textquoteright}to shut up and lis- ten, it{\textquoteright}s my turn{\textquoteright}, she knew she was making history on Arab television. Never before has the authority of Islam represented on this show by a conserva- tive sheikh from. Cairo{\textquoteright}s famed Al-Azhar University been challenged in a similarly brazen way by another Muslim, and much less so by a woman.},
	keywords = {Islam, Muslim},
	url = {http://rolandoperez.files.wordpress.com/2009/09/nabil-echchaibi.pdf},
	author = {Echchaibi, Nabil}
}
@article {2686,
	title = {From audio tapes to video blogs: the delocalisation of authority in Islam},
	journal = {Nations and Nationalism},
	year = {2011},
	abstract = {Today, a new breed of charismatic and media-savvy religious figures are reinvigorating internal debates on Islam by drawing large audiences across the Muslim world and the Muslim diaspora in the West. Using satellite media, websites, blogs and video blogs, these new religious celebrities are changing the nature of debate in Islam from a doctrinaire discourse to a practical discussion that focuses on individual enterprise as a spiritual quest. These leaders have become religious entrepreneurs, with sophisticated networks of message distribution and media presence. From Amr Khaled and Moez Masood, two leading figures of Arab Islamic entertainment television, to Baba Ali, a famous Muslim video blogger from California, Islam has never been more marketable. Satellite television and the internet are becoming fertile discursive spaces where not only religious meanings are reconfigured but also new Islamic experiences are mediated transnationally. This delocalisation of Islamic authority beyond the traditional sources of Egypt and Saudi Arabia is generating new producers and locales of religious meaning in Dubai, London, Paris and Los Angeles. This article examines the impact of celebrity religious figures and their new media technologies on the relativisation of authority in Islam and the emergence of a cosmopolitan transnational audience of Muslims. I ask if this transnational and seemingly apolitical effort is generating a new form of religious nationalism that devalues the importance of national loyalties.},
	url = {https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1469-8129.2010.00468.x},
	author = {Echchaibi, Nabil}
}
@article {1993,
	title = {Facebooking Religion and the Technologization of the Religious Discourse: A Case Study of a Botswana-based Prophetic Church},
	journal = {Heidelberg Journal of Religions on the Internet},
	volume = {11},
	year = {2016},
	month = {12/2016},
	pages = {26},
	type = {Research},
	chapter = {66},
	abstract = {Technologization of discourse is generally conceptualized as a process of influencing people{\textquoteright}s way of thinking through the use of certain linguistic strategies. In this process, power is exercised through the use of linguistic strategies that shape the construction of identity as well as socio-religious vision. This study analyzes the ways in which certain linguistic strategies and religious discourses used in Facebook posts, reviews and comments on a religion-based Facebook page create and shape the narratives of religious authority, religious identity and religious community. Using the Facebook page of a popular prophetic Christian church in Botswana, Gospel of God{\textquoteright}s Grace (3G Ministries), as a case study, this study examines the following questions: in what ways can an active religion-based Facebook page reconfigure and provide a platform for religious practice? To what extent does the use of various linguistic strategies inform and shape religious discourses found in various Facebook postings and comments? And how does a religious Facebook page provide a venue for the discursive interpretation of religious authority, the negotiation of religious identity and the development of socio-religious vision?},
	keywords = {Facebook, identity construction, religious authority, technologization},
	doi = {http://dx.doi.org/10.17885/heiup.rel.2016.0.23628	},
	author = {Faimau, Gabriel},
	editor = {Behrens, Camden}
}
@article {2114,
	title = {Fundamentalist web journalism: Walking a fine line between religious ultra-Orthodoxy and the new media ethos},
	journal = {European Journal of Communication},
	volume = {33},
	year = {2018},
	pages = {304-320},
	abstract = {New media journalism has perturbed traditional reporting not only in mainstream-modern societies but also within religious-cum-insular communities. Focusing on the Jewish ultra-Orthodox community in Israel and in light of web journalists{\textquoteright} continuous struggle with leading clergy and an apprehensive public, this study grapples with the question, {\textquoteleft}How do ultra-Orthodox web journalists view their work mission as information brokers for an enclave culture?{\textquoteright} The study gleaned from 40 in-depth interviews with web journalists and discussions with community web activists. Results uncovered three major schemata that drive their praxis: (1) Communal-Haredi, (2) Western-Democratic and (3) Journalist Ecosystem. Findings suggest a rising archetype of fundamentalist web journalism that rests its professional ethos on writers{\textquoteright} practice, rather than on formalized training or communal dictums. Web journalists were found to strongly identify with their community, yet, often unintentionally, also act as a secondary form of authority and harbingers of change.},
	keywords = {fundamentalism, journalist motivations, new media and religion, online journalism, religion, religion and media, ultra-Orthodox, Ultra-Orthodox Jews, web journalism},
	url = {http://journals.sagepub.com/doi/abs/10.1177/0267323118763928},
	author = {Golan, O and Mishol-Shauli, N}
}
@inbook {300,
	title = {Finding Liquid Salvation:  Using The Cardean Ethnographic Method To Document Second Life Residents And Religious Cloud Communities},
	booktitle = {Virtual Worlds, Second Life, and Metaverse Platforms: New Communication and Identity Paradigms},
	volume = { },
	year = {2011},
	publisher = {IGI Global },
	organization = {IGI Global },
	address = {Hershey, PA},
	keywords = {religion, Salvation, Second Life, virtual communities},
	author = {Grieve, Gregory}
}
@article {145,
	title = {The Future of ARIL in the Information Age},
	year = {1996},
	url = {http://www.crosscurrents.org/cyberspace.html},
	author = {Henderson, Charles. H}
}
@book {258,
	title = {Flickering Pixels: How Technology Shapes Your Faith},
	year = {2009},
	publisher = {Zondervan},
	organization = {Zondervan},
	address = {Grand Rapids, MI},
	abstract = {Flickering pixels are the tiny dots of light that make up the screens of life---from TVs to cell phones. They are nearly invisible, but they change us. In this provocative book, author Shane Hipps takes readers beneath the surface of things to see how the technologies we use end up using us. Not all is dire, however, as Hipps shows us that hidden things have far less power to shape us when they aren{\textquoteright}t hidden anymore. We are only puppets of our technology if we remain asleep. Flickering Pixels will wake us up---and nothing will look the same again.},
	url = {http://books.google.com/books?id=gkEnYwTsPtgC\&printsec=frontcover$\#$v=onepage\&q\&f=false},
	author = {Hipps, Shane}
}
@inbook {2090,
	title = {Forward: practice, autonomy and authority in the digitally religious and digitally spiritual},
	booktitle = {Digital Religion, Social Media and Culture: Perspectives, Practices and Rituals},
	year = {2012},
	pages = {6{\textendash}12},
	publisher = {Peter Lang},
	organization = {Peter Lang},
	address = {New York},
	abstract = {This anthology - the first of its kind in eight years - collects some of the best and most current research and reflection on the complex interactions between religion and computer-mediated communication (CMC). The contributions cohere around the central question: how will core religious understandings of identity, community and authority shape and be (re)shaped by the communicative possibilities of Web 2.0? The authors gathered here address these questions in three distinct ways: through contemporary empirical research on how diverse traditions across the globe seek to take up the technologies and affordances of contemporary CMC; through investigations that place these contemporary developments in larger historical and theological contexts; and through careful reflection on the theoretical dimensions of research on religion and CMC. In their introductory and concluding essays, the editors uncover and articulate the larger intersections and patterns suggested by individual chapters, including trajectories for future research.},
	keywords = {Digital Religion, spiritual},
	issn = {9781433114748},
	url = {https://books.google.com/books/about/Digital_Religion_Social_Media_and_Cultur.html?id=I7GqtgAACAAJ},
	author = {Hoover, S}
}
@article {226,
	title = {Faith Online: 64\% of Wired Americans Have Used the Internet for Spiritual or Religious Information},
	year = {2004},
	url = {http://www.pewtrusts.org/news_room_detail.aspx?id=22636},
	author = {Hoover, Stewart and Rainie, Lee and Clark, Lynn. S}
}
@article {1194,
	title = {Finding Religion in the Media: Work in Progress on the Third Spaces of Digital Religion},
	year = {2012},
	keywords = {Digital Religion, Internet Studies, media and religion, networked society, online identity, religion online, Third Spaces, users{\textquoteright} participation, virtual community, virtual public sphere},
	url = {http://cmrc.colorado.edu/wp-content/uploads/2012/06/Hoover-Echchaibi-paper.pdf},
	author = {Stewart M. Hoover and Nabil Echchaibi}
}
@book {1941,
	title = {From Jesus to the Internet: A History of Christianity and Media},
	year = {2015},
	publisher = {Wiley Blackwell},
	organization = {Wiley Blackwell},
	abstract = {From Jesus to the Internet examines Christianity as a mediated phenomenon, paying particular attention to how various forms of media have influenced and developed the Christian tradition over the centuries. It is the first systematic survey of this topic and the author provides those studying or interested in the intersection of religion and media with a lively and engaging chronological narrative. With insights into some of Christianity s most hotly debated contemporary issues, this book provides a much-needed historical basis for this interdisciplinary field.},
	author = {Horsfield, Peter}
}
@book {1948,
	title = {From Jesus to the Internet: A History of Christianity and Media},
	year = {2015},
	publisher = {Wiley Blackwell},
	organization = {Wiley Blackwell},
	address = {Hoboken, New Jersey},
	keywords = {Christianity, Digital, internet, intersection, media, religion},
	issn = {978-1-118-44738-3},
	author = {Peter Horsfield}
}
@article {2704,
	title = {Facebook as a Site for Inter-religious Encounters: A Case Study from Finland},
	journal = {Journal of Contemporary Religion},
	year = {2015},
	abstract = {The aim of this article is to analyse the social networking site Facebook as a possible platform for inter-religious dialogue. Building on a case study{\textemdash}an attack on a Buddhist temple in Turku, Finland, and the consequent interaction that took place online immediately following the attack{\textemdash}the article investigates the strengths and limitations of social networking sites such as Facebook for encountering and connecting with religious others. The ethnographic material{\textemdash}consisting of both Internet material and interviews with concerned parties{\textemdash}is discussed in close connection with current research on religion, social media, and discussions online. Themes that are highlighted include stereotypes and superficiality as assumed aspects of online conversations, the role of power in dialogue{\textemdash}both offline and online, and symbolic communicative actions and social networking sites.},
	url = {https://www.tandfonline.com/doi/abs/10.1080/13537903.2015.1081341?journalCode=cjcr20},
	author = {Illman, Ruth and Sj{\"o}, Sofia}
}
@article {2824,
	title = {Feminizing the Khalsa},
	journal = {Sikh Formations},
	year = {2015},
	abstract = {The {\textquoteleft}marked body{\textquoteright} of the Sikh male has long been the normative means for understanding Sikhism at large. The highly visible Khalsa Sikh male, complete with external signifiers known as the 5Ks, and the accompanying turban, tend to characterize the Sikh community at large, both in the Indian homeland as well as within Sikh diasporic contexts. This paper examines processes of negotiation of Sikh female identity, in essence the religious particularization of Sikh women that is taking place through varied means on the WWW. The far-reaching effects of instant, {\textquoteleft}authoritative{\textquoteright} transmission of information, whether through interpretations of historical and/or sacred texts, access to personal narratives on a global/local scale, as well as the construction of identity through online images will be examined.},
	url = {https://www.tandfonline.com/doi/abs/10.1080/17448727.2015.1023106},
	author = {Jakobsh, Doris R.}
}
@inbook {1543,
	title = {Facebook as a monastic place? The new use of internet by Catholic monks},
	booktitle = {Digital Religion},
	number = {25},
	edition = {2013},
	abstract = {Although Catholic monasteries are theoretically out of the world, monks and nuns more and more use the internet, both for religious and non-religious reasons. While society at large often takes it for granted that monks are out of modernity, monastic communities have been adopted this media from relatively early on, and we cannot say that they have come late to its use. The internet can offer monasteries a lot of advantages because it allows monks to be in the world without going out of the cloister. Nevertheless, the introduction of this new media in monasteries also raises a lot of questions about the potential contradictions it poses with other aspects of monastic life.

The paper does not deal with online religious practices, but seeks to research the use of the medium by monks and nuns even in their daily lives, and  attempts especially to investigate the potential changes it brings to monastic life.
},
	url = {https://ojs.abo.fi/index.php/scripta/article/view/334/287},
	author = {Jonveaux, isabelle}
}
@book {1928,
	title = {Fatwa Online: Novel Patterns of Production and Consumption in "Political Islam and Global Media: The Boundaries of Religious Identity", ed. by Noha Mellor and Khalil Rinnawi},
	year = {2016},
	pages = {288},
	publisher = {Routledge},
	organization = {Routledge},
	address = {Abingdon},
	abstract = {The development of new and social networking sites, as well as the growth of transnational Arab television, has triggered a debate about the rise in transnational political and religious identification, as individuals and groups negotiate this new triad of media, religion and culture. 

This book examines the implications of new media on the rise of political Islam and on Islamic religious identity in the Arab Middle East and North Africa, as well as among Muslim Arab Diasporas. Undoubtedly, the process of globalization, especially in the field of media and ICTs, challenges the cultural and religious systems, particularly in terms of identity formation. Across the world, Arab Muslims have embraced new media not only as a source of information but also as a source of guidance and fatwas, thereby transforming Muslim practices and rituals. 

This volume brings together chapters from a range of specialists working in the field, presenting a variety of case studies on new media, identity formation and political Islam in Muslim communities both within and beyond the MENA region. },
	author = {Marcotte, Roxanne and Mellor, Noha and Rinnawa, Khahil}
}
@book {1275,
	title = {Fundamentalisms Comprehended},
	series = {The Fundamentalism Project},
	volume = {5},
	year = {1995},
	publisher = {The University of Chicago Press },
	organization = {The University of Chicago Press },
	address = {Chicago },
	abstract = {In this fifth volume of the Fundamentalism Project, Fundamentalisms Comprehended, the distinguished contributors return to and test the endeavor{\textquoteright}s beginning premise: that fundamentalisms in all faiths share certain "family resemblances." Several of the essays reconsider the project{\textquoteright}s original definition of fundamentalism as a reactive, absolutist, and comprehensive mode of anti-secular religious activism. The book concludes with a capstone statement by R. Scott Appleby, Emmanuel Sivan, and Gabriel Almond that builds upon the entire Fundamentalism Project. Identifying different categories of fundamentalist movements, and delineating four distinct patterns of fundamentalist behavior toward outsiders, this statement provides an explanatory framework for understanding and comparing fundamentalisms around the world.},
	keywords = {activism, anti-secular, family resemblances, religion},
	url = {http://www.press.uchicago.edu/ucp/books/book/chicago/F/bo3631732.html},
	author = {ARTIN E. MARTY and R. SCOTT APPLEBY}
}
@article {1292,
	title = {Faith in the Age of Facebook: Exploring the Links Between Religion and Social Network Site Membership and Use},
	journal = {Sociology of Religion},
	volume = {74},
	year = {2013},
	chapter = {227},
	abstract = {This study examines how religiousness influences social network site (SNS) membership and frequency of use for emerging adults between 18 and 23 years old utilizing Wave 3 survey data from the National Study of Youth and Religion (NSYR). Independent of religion promoting a prosocial orientation, organizational involvement, and civic engagement, Catholics and Evangelical Protestants are more likely than the {\textquotedblleft}not religious{\textquotedblright} to be SNS members, and more Bible reading is associated with lower levels of SNS membership and use. We argue there are both sacred and secular influences on SNS involvement, and social behaviors, such as being in school and participating in more non-religious organizations, generally positively influence becoming a SNS member, yet certain more private behaviors, such as Bible reading, donating money, and helping the needy, lessen SNS participation. We also suggest four areas for future research to help untangle the influence of religiousness on SNS use and vice versa.},
	keywords = {adolescents, civic participation, emerging adulthood, internet, personal religiosity, social networks, technology, Youth},
	url = {http://socrel.oxfordjournals.org/content/74/2/227.short},
	author = {Brian J. Miller and Peter Mundey and Jonathan P. Hill}
}
@article {794,
	title = {Faith in the Age of Facebook: Exploring the Links Between Religion and Social Network Site Membership and Use},
	journal = {Sociology of Religion},
	year = {2013},
	month = {9 January 2013},
	abstract = {This study examines how religiousness influences social network site (SNS) membership and frequency of use for emerging adults between 18 and 23 years old utilizing Wave 3 survey data from the National Study of Youth and Religion (NSYR). Independent of religion promoting a prosocial orientation, organizational involvement, and civic engagement, Catholics and Evangelical Protestants are more likely than the {\textquotedblleft}not religious{\textquotedblright} to be SNS members, and more Bible reading is associated with lower levels of SNS membership and use. We argue there are both sacred and secular influences on SNS involvement, and social behaviors, such as being in school and participating in more non-religious organizations, generally positively influence becoming a SNS member, yet certain more private behaviors, such as Bible reading, donating money, and helping the needy, lessen SNS participation. We also suggest four areas for future research to help untangle the influence of religiousness on SNS use and vice versa. },
	keywords = {adolescents/youth, civic participation, internet, personal religiousity, social networks, technology},
	doi = {10.1093/socrel/srs073 },
	url = {http://socrel.oxfordjournals.org/content/early/2013/01/09/socrel.srs073.short?rss=1},
	author = {Brian J. Miller},
	editor = {Peter Mundey and Jonathan P. Hill}
}
@inbook {824,
	title = {Formation of a Religious Technorati: Negotiations of Authority Among Austrailian Emerging Church Blogs},
	booktitle = {Digital Religion: Understanding Religious Practice in New Media Worlds },
	year = {2012},
	publisher = {Routledge},
	organization = {Routledge},
	address = {London},
	keywords = {Authority, Blogging, Church, religion},
	issn = {0415676118},
	author = {Teusner, P. and Campbell, H.}
}
